Śrīmad Bhāgavatam |Canto 8 Chapter 19
Lord Vāmanadeva Begs Charity from Bali Mahārāja
iti vairocaner vākyaṁ
dharma-yuktaṁ sa sūnṛtam
niśamya bhagavān prītaḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti — thus; vairocaneḥ — of the son of Virocana; vākyam — the words; dharma-yuktam — in terms of religious principles; saḥ — He; sū-nṛtam — very pleasing; niśamya — hearing; bhagavān — the Supreme Personality of Godhead; prītaḥ — completely pleased; pratinandya — congratulating him; idam — the following words; abravīt — said.
Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead, Vāmanadeva, heard Bali Mahārāja speaking in this pleasing way, He was very satisfied, for Bali Mahārāja had spoken in terms of religious principles. Thus the Lord began to praise him.
vacas tavaitaj jana-deva sūnṛtaṁ
kulocitaṁ dharma-yutaṁ yaśas-karam
yasya pramāṇaṁ bhṛgavaḥ sāmparāye
pitāmahaḥ kula-vṛddhaḥ praśāntaḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; vacaḥ — words; tava — your; etat — this kind of; jana-deva — O King of the people; sū-nṛtam — very true; kula-ucitam — exactly befitting your dynasty; dharma-yutam — completely in accord with the principles of religion; yaśaḥ-karam — fit for spreading your reputation; yasya — of whom; pramāṇam — the evidence; bhṛgavaḥ — the brāhmaṇas of the Bhṛgu dynasty; sāmparāye — in the next world; pitāmahaḥ — your grandfather; kula-vṛddhaḥ — the oldest in the family; praśāntaḥ — very peaceful (Prahlāda Mahārāja).
The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brāhmaṇas who are descendants of Bhṛgu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlāda Mahārāja. Your statements are very true, and they completely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation.
na hy etasmin kule kaścin
niḥsattvaḥ kṛpaṇaḥ pumān
yo vādātā dvijātaye
na — not; hi — indeed; etasmin — in this; kule — in the dynasty or family; kaścit — anyone; niḥsattvaḥ — poor-minded; kṛpaṇaḥ — miser; pumān — any person; pratyākhyātā — refuses; pratiśrutya — after promising to give; yaḥ vā — either; adātā — not being charitable; dvijātaye — unto the brāhmaṇas.
I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brāhmaṇas, nor after promising to give charity has anyone failed to fulfill his promise.
na santi tīrthe yudhi cārthinārthitāḥ
parāṅmukhā ye tv amanasvino nṛpa
yuṣmat-kule yad yaśasāmalena
prahrāda udbhāti yathoḍupaḥ khe
na — not; santi — there are; tīrthe — in holy places (where charity is given); yudhi — in the battlefield; ca — also; arthinā — by a brāhmaṇa or a kṣatriya; arthitāḥ — who have been asked; parāṅmukhāḥ — who refused their prayers; ye — such persons; tu — indeed; amanasvinaḥ — such low-minded, low-grade kings; nṛpa — O King (Bali Mahārāja); yuṣmat-kule — in your dynasty; yat — therein; yaśasā amalena — by impeccable reputation; prahrādaḥ — Prahlāda Mahārāja; udbhāti — arises; yathā — as; uḍupaḥ — the moon; khe — in the sky.
O King Bali, never in your dynasty has the low-minded king been born who upon being requested has refused charity to brāhmaṇas in holy places or a fight to kṣatriyas on a battlefield. And your dynasty is even more glorious due to the presence of Prahlāda Mahārāja, who is like the beautiful moon in the sky.
yato jāto hiraṇyākṣaś
carann eka imāṁ mahīm
yataḥ — in which dynasty; jātaḥ — was born; hiraṇyākṣaḥ — the king named Hiraṇyākṣa; caran — wandering; ekaḥ — alone; imām — this; mahīm — surface of the globe; prativīram — a rival hero; dik-vijaye — for conquering all directions; na avindata — could not get; gadā-āyudhaḥ — bearing his own club.
It was in your dynasty that Hiraṇyākṣa was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all directions, and no hero he met could rival him.
yaṁ vinirjitya kṛcchreṇa
viṣṇuḥ kṣmoddhāra āgatam
ātmānaṁ jayinaṁ mene
tad-vīryaṁ bhūry anusmaran
yam — whom; vinirjitya — after conquering; kṛcchreṇa — with great difficulty; viṣṇuḥ — Lord Viṣṇu in His incarnation as a boar; kṣmā-uddhāre — at the time when the earth was delivered; āgatam — appeared before Him; ātmānam — personally, Himself; jayinam — victorious; mene — considered; tat-vīryam — the prowess of Hiraṇyākṣa; bhūri — constantly, or more and more; anusmaran — thinking about.
When delivering the earth from the Garbhodaka Sea, Lord Viṣṇu, in His incarnation as a boar, killed Hiraṇyākṣa, who had appeared before Him. The fight was severe, and the Lord killed Hiraṇyākṣa with great difficulty. Later, as the Lord thought about the uncommon prowess of Hiraṇyākṣa, He felt Himself victorious indeed.
niśamya tad-vadhaṁ bhrātā
hantuṁ bhrātṛ-haṇaṁ kruddho
jagāma nilayaṁ hareḥ
niśamya — after hearing; tat-vadham — the killing of Hiraṇyākṣa; bhrātā — the brother; hiraṇyakaśipuḥ — Hiraṇyakaśipu; purā — formerly; hantum — just to kill; bhrātṛ-haṇam — the killer of his brother; kruddhaḥ — very angry; jagāma — went; nilayam — to the residence; hareḥ — of the Supreme Personality of Godhead.
When Hiraṇyakaśipu heard the news of his brother’s being killed, with great anger he went to the residence of Viṣṇu, the killer of his brother, wanting to kill Lord Viṣṇu.
tam āyāntaṁ samālokya
cintayām āsa kāla-jño
viṣṇur māyāvināṁ varaḥ
tam — him (Hiraṇyakaśipu); āyāntam — coming forward; samālokya — observing minutely; śūla-pāṇim — with a trident in his hand; kṛtānta-vat — just like death personified; cintayām āsa — thought; kāla-jñaḥ — who knows the progress of time; viṣṇuḥ — Lord Viṣṇu; māyāvinām — of all kinds of mystics; varaḥ — the chief.
Seeing Hiraṇyakaśipu coming forward bearing a trident in his hand like personified death, Lord Viṣṇu, the best of all mystics and the knower of the progress of time, thought as follows.
yato yato ’haṁ tatrāsau
mṛtyuḥ prāṇa-bhṛtām iva
ato ’ham asya hṛdayaṁ
yataḥ yataḥ — wheresoever; aham — I; tatra — there indeed; asau — this Hiraṇyakaśipu; mṛtyuḥ — death; prāṇa-bhṛtām — of all living entities; iva — just like; ataḥ — therefore; aham — I; asya — of him; hṛdayam — within the core of the heart; pravekṣyāmi — shall enter; parāk-dṛśaḥ — of a person who has only external vision.
Wheresoever I go, Hiraṇyakaśipu will follow Me, as death follows all living entities. Therefore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me.
evaṁ sa niścitya ripoḥ śarīram
ādhāvato nirviviśe ’surendra
evam — in this way; saḥ — He (Lord Viṣṇu); niścitya — deciding; ripoḥ — of the enemy; śarīram — the body; ādhāvataḥ — who was running after Him with great force; nirviviśe — entered; asura-indra — O King of the demons (Mahārāja Bali); śvāsa-anila — through the breathing; antarhita — invisible; sūkṣma-dehaḥ — in his finer body; tat-prāṇa-randhreṇa — through the hole of the nostril; vivigna-cetāḥ — being very anxious.
Lord Vāmanadeva continued: O King of the demons, after Lord Viṣṇu made this decision, He entered the body of His enemy Hiraṇyakaśipu, who was running after Him with great force. In a subtle body inconceivable to Hiraṇyakaśipu, Lord Viṣṇu, who was in great anxiety, entered Hiraṇyakaśipu’s nostril along with his breath.
sa tan-niketaṁ parimṛśya śūnyam
apaśyamānaḥ kupito nanāda
kṣmāṁ dyāṁ diśaḥ khaṁ vivarān samudrān
viṣṇuṁ vicinvan na dadarśa vīraḥ
saḥ — that Hiraṇyakaśipu; tat-niketam — the residence of Lord Viṣṇu; parimṛśya — searching; śūnyam — vacant; apaśyamānaḥ — not seeing Lord Viṣṇu; kupitaḥ — being very angry; nanāda — cried very loudly; kṣmām — on the surface of the earth; dyām — in outer space; diśaḥ — in all directions; kham — in the sky; vivarān — in all the caves; samudrān — all the oceans; viṣṇum — Lord Viṣṇu; vicinvan — searching for; na — not; dadarśa — did see; vīraḥ — although he was very powerful.
Upon seeing that the residence of Lord Viṣṇu was vacant, Hiraṇyakaśipu began searching for Lord Viṣṇu everywhere. Angry at not seeing Him, Hiraṇyakaśipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiraṇyakaśipu, the greatest hero, did not see Viṣṇu anywhere.
apaśyann iti hovāca
mayānviṣṭam idaṁ jagat
bhrātṛ-hā me gato nūnaṁ
yato nāvartate pumān
apaśyan — not seeing Him; iti — in this way; ha uvāca — uttered; mayā — by me; anviṣṭam — has been sought; idam — the whole; jagat — universe; bhrātṛ-hā — Lord Viṣṇu, who killed the brother; me — my; gataḥ — must have gone; nūnam — indeed; yataḥ — from where; na — not; āvartate — comes back; pumān — a person.
Unable to see Him, Hiraṇyakaśipu said, “I have searched the entire universe, but I could not find Viṣṇu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. [In other words, He must now be dead.]”
āmṛtyor iha dehinām
vaira-anubandhaḥ — enmity; etāvān — so great; āmṛtyoḥ — up to the point of death; iha — in this; dehinām — of persons too involved in the bodily concept of life; ajñāna-prabhavaḥ — because of the great influence of ignorance; manyuḥ — anger; aham-māna — by egotism; upabṛṁhitaḥ — expanded.
Hiraṇyakaśipu’s anger against Lord Viṣṇu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance.
pitā prahrāda-putras te
svam āyur dvija-liṅgebhyo
devebhyo ’dāt sa yācitaḥ
pitā — father; prahrāda-putraḥ — the son of Mahārāja Prahlāda; te — your; tat-vidvān — although it was known to him; dvija-vatsalaḥ — still, because of his affinity for brāhmaṇas; svam — his own; āyuḥ — duration of life; dvija-liṅgebhyaḥ — who were dressed like brāhmaṇas; devebhyaḥ — unto the demigods; adāt — delivered; saḥ — he; yācitaḥ — being so requested.
Your father, Virocana, the son of Mahārāja Prahlāda, was very affectionate toward brāhmaṇas. Although he knew very well that it was the demigods who had come to him in the dress of brāhmaṇas, at their request he delivered to them the duration of his life.
bhavān ācaritān dharmān
brāhmaṇaiḥ pūrvajaiḥ śūrair
bhavān — your good self; ācaritān — executed; dharmān — religious principles; āsthitaḥ — being situated; gṛhamedhibhiḥ — by persons in household life; brāhmaṇaiḥ — by the brāhmaṇas; pūrva-jaiḥ — by your forefathers; śūraiḥ — by great heroes; anyaiḥ ca — and others also; uddāma-kīrtibhiḥ — very highly elevated and famous.
You also have observed the principles followed by great personalities who are householder brāhmaṇas, by your forefathers and by great heroes who are extremely famous for their exalted activities.
tasmāt tvatto mahīm īṣad
vṛṇe ’haṁ varadarṣabhāt
padāni trīṇi daityendra
sammitāni padā mama
tasmāt — from such a person; tvattaḥ — from Your Majesty; mahīm — land; īṣat — very little; vṛṇe — am asking for; aham — I; varada-ṛṣabhāt — from the personality who can give charity munificently; padāni — footsteps; trīṇi — three; daitya-indra — O King of the Daityas; sammitāni — to the measurement of; padā — by a foot; mama — My.
O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps.
nānyat te kāmaye rājan
nainaḥ prāpnoti vai vidvān
na — not; anyat — anything else; te — from you; kāmaye — I beg; rājan — O King; vadānyāt — who are so munificent; jagat-īśvarāt — who are the king of the entire universe; na — not; enaḥ — distress; prāpnoti — gets; vai — indeed; vidvān — one who is learned; yāvat-artha — as much as one needs; pratigrahaḥ — taking charity from others.
O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brāhmaṇa takes charity from others only according to his needs, he does not become entangled in sinful activities.
vācas te vṛddha-sammatāḥ
tvaṁ bālo bāliśa-matiḥ
svārthaṁ praty abudho yathā
śrī-baliḥ uvāca — Bali Mahārāja said; aho — alas; brāhmaṇa-dāyāda — O son of a brāhmaṇa; vācaḥ — the words; te — of You; vṛddha-sammatāḥ — are certainly acceptable to learned and elderly persons; tvam — You; bālaḥ — a boy; bāliśa-matiḥ — without sufficient knowledge; sva-artham — self-interest; prati — toward; abudhaḥ — not knowing sufficiently; yathā — as it should have been.
Bali Mahārāja said: O son of a brāhmaṇa, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest.
māṁ vacobhiḥ samārādhya
lokānām ekam īśvaram
pada-trayaṁ vṛṇīte yo
mām — me; vacobhiḥ — by sweet words; samārādhya — after sufficiently pleasing; lokānām — of all the planets in this universe; ekam — the one and only; īśvaram — master, controller; pada-trayam — three feet; vṛṇīte — is asking for; yaḥ — He who; abuddhimān — not very intelligent; dvīpa-dāśuṣam — because I can give You an entire island.
I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent.
na pumān mām upavrajya
bhūyo yācitum arhati
tasmād vṛttikarīṁ bhūmiṁ
vaṭo kāmaṁ pratīccha me
na — not; pumān — any person; mām — unto me; upavrajya — after approaching; bhūyaḥ — again; yācitum — to beg; arhati — deserves; tasmāt — therefore; vṛtti-karīm — suitable to maintain Yourself; bhūmim — such land; vaṭo — O small brahmacārī; kāmam — according to the necessities of life; pratīccha — take; me — from me.
O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs.
yāvanto viṣayāḥ preṣṭhās
na śaknuvanti te sarve
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; yāvantaḥ — as far as possible; viṣayāḥ — the objects of sense enjoyment; preṣṭhāḥ — pleasing to anyone; tri-lokyām — within these three worlds; ajita-indriyam — a person who is not self-controlled; na śaknuvanti — are unable; te — all those; sarve — taken together; pratipūrayitum — to satisfy; nṛpa — O King.
The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one’s senses cannot satisfy a person whose senses are uncontrolled.
tribhiḥ kramair asantuṣṭo
dvīpenāpi na pūryate
tribhiḥ — three; kramaiḥ — by steps; asantuṣṭaḥ — one who is dissatisfied; dvīpena — by a complete island; api — although; na pūryate — cannot be satisfied; nava-varṣa-sametena — even by possessing nine varṣas; sapta-dvīpa-vara-icchayā — by the desire to take possession of seven islands.
If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varṣas. Even if I possessed one island, I would hope to get others.
arthaiḥ kāmair gatā nāntaṁ
tṛṣṇāyā iti naḥ śrutam
sapta-dvīpa-adhipatayaḥ — those who are proprietors of the seven islands; nṛpāḥ — such kings; vaiṇya-gaya-ādayaḥ — Mahārāja Pṛthu, Mahārāja Gaya and others; arthaiḥ — for fulfillment of ambition; kāmaiḥ — for satisfying one’s desires; gatāḥ na — could not reach; antam — the end; tṛṣṇāyāḥ — of their ambitions; iti — thus; naḥ — by Us; śrutam — has been heard.
We have heard that although powerful kings like Mahārāja Pṛthu and Mahārāja Gaya achieved proprietorship over the seven dvīpas, they could not achieve satisfaction or find the end of their ambitions.
santuṣṭo vartate sukham
nāsantuṣṭas tribhir lokair
yadṛcchayā — as offered by the supreme authority according to one’s karma; upapannena — by whatever is obtained; santuṣṭaḥ — one should be satisfied; vartate — there is; sukham — happiness; na — not; asantuṣṭaḥ — one who is dissatisfied; tribhiḥ lokaiḥ — even by possessing the three worlds; ajita-ātmā — one who cannot control his senses; upasāditaiḥ — even though obtained.
One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds.
puṁso ’yaṁ saṁsṛter hetur
santoṣo muktaye smṛtaḥ
puṁsaḥ — of the living entity; ayam — this; saṁsṛteḥ — of the continuation of material existence; hetuḥ — the cause; asantoṣaḥ — dissatisfaction with his destined achievement; artha-kāmayoḥ — for the sake of lusty desires and getting more and more money; yadṛcchayā — with the gift of destiny; upapannena — which has been achieved; santoṣaḥ — satisfaction; muktaye — for liberation; smṛtaḥ — is considered fit.
Material existence causes discontent in regard to fulfilling one’s lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence.
tejo viprasya vardhate
tat praśāmyaty asantoṣād
yadṛcchā-lābha-tuṣṭasya — who is satisfied by things obtained by the grace of God; tejaḥ — the brilliant effulgence; viprasya — of a brāhmaṇa; vardhate — increases; tat — that (effulgence); praśāmyati — is diminished; asantoṣāt — because of dissatisfaction; ambhasā — by pouring of water; iva — as; āśuśukṣaṇiḥ — a fire.
A brāhmaṇa who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brāhmaṇa decreases, as fire diminishes in potency when water is sprinkled upon it.
tasmāt trīṇi padāny eva
vṛṇe tvad varadarṣabhāt
etāvataiva siddho ’haṁ
vittaṁ yāvat prayojanam
tasmāt — because of being satisfied by things easily obtained; trīṇi — three; padāni — steps; eva — indeed; vṛṇe — I ask; tvat — from your good self; varada-ṛṣabhāt — who are a munificent benedictor; etāvatā eva — merely by such an endowment; siddhaḥ aham — I shall feel full satisfaction; vittam — achievement; yāvat — as far as; prayojanam — is needed.
Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed.
ity uktaḥ sa hasann āha
vāmanāya mahīṁ dātuṁ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; iti uktaḥ — thus being addressed; saḥ — he (Bali Mahārāja); hasan — smiling; āha — said; vāñchātaḥ — as You have desired; pratigṛhyatām — now take from me; vāmanāya — unto Lord Vāmana; mahīm — land; dātum — to give; jagrāha — took; jala-bhājanam — the waterpot.
Śukadeva Gosvāmī continued: When the Supreme Personality of Godhead had thus spoken to Bali Mahārāja, Bali smiled and told Him, “All right. Take whatever You like.” To confirm his promise to give Vāmanadeva the desired land, he then took up his waterpot.
viṣṇave kṣmāṁ pradāsyantam
jānaṁś cikīrṣitaṁ viṣṇoḥ
śiṣyaṁ prāha vidāṁ varaḥ
viṣṇave — unto Lord Viṣṇu (Vāmanadeva); kṣmām — the land; pradāsyantam — who was ready to deliver; uśanāḥ — Śukrācārya; asura-īśvaram — unto the King of the demons (Bali Mahārāja); jānan — knowing well; cikīrṣitam — what was the plan; viṣṇoḥ — of Lord Viṣṇu; śiṣyam — unto his disciple; prāha — said; vidām varaḥ — the best of the knowers of everything.
Understanding Lord Viṣṇu’s purpose, Śukrācārya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vāmanadeva.
eṣa vairocane sākṣād
bhagavān viṣṇur avyayaḥ
kaśyapād aditer jāto
śrī-śukraḥ uvāca — Śukrācārya said; eṣaḥ — this (boy in the form of a dwarf); vairocane — O son of Virocana; sākṣāt — directly; bhagavān — the Supreme Personality of Godhead; viṣṇuḥ — Lord Viṣṇu; avyayaḥ — without deterioration; kaśyapāt — from His father, Kaśyapa; aditeḥ — in the womb of His mother, Aditi; jātaḥ — was born; devānām — of the demigods; kārya-sādhakaḥ — working in the interest.
Śukrācārya said: O son of Virocana, this brahmacārī in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Viṣṇu. Accepting Kaśyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods.
yad anartham ajānatā
na sādhu manye daityānāṁ
mahān upagato ’nayaḥ
pratiśrutam — promised; tvayā — by you; etasmai — unto Him; yat anartham — which is repugnant; ajānatā — by you who have no knowledge; na — not; sādhu — very good; manye — I think; daityānām — of the demons; mahān — great; upagataḥ — has been achieved; anayaḥ — inauspiciousness.
You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons.
eṣa te sthānam aiśvaryaṁ
śriyaṁ tejo yaśaḥ śrutam
dāsyaty ācchidya śakrāya
eṣaḥ — this person falsely appearing as a brahmacārī; te — of you; sthānam — the land in possession; aiśvaryam — the riches; śriyam — the material beauty; tejaḥ — the material power; yaśaḥ — the reputation; śrutam — the education; dāsyati — will give; ācchidya — taking from you; śakrāya — unto your enemy, Lord Indra; māyā — falsely appearing; māṇavakaḥ — a brahmacārī son of a living being; hariḥ — He is actually the Supreme Personality of Godhead, Hari.
This person falsely appearing as a brahmacārī is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy.
tribhiḥ kramair imāl lokān
sarvasvaṁ viṣṇave dattvā
mūḍha vartiṣyase katham
tribhiḥ — three; kramaiḥ — by steps; imān — all these; lokān — three planetary systems; viśva-kāyaḥ — becoming the universal form; kramiṣyati — gradually He will expand; sarvasvam — everything; viṣṇave — unto Lord Viṣṇu; dattvā — after giving charity; mūḍha — O you rascal; vartiṣyase — you will execute your means of livelihood; katham — how.
You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Viṣṇu, you will have no means of livelihood. How then shall you live?
kramato gāṁ padaikena
dvitīyena divaṁ vibhoḥ
khaṁ ca kāyena mahatā
tārtīyasya kuto gatiḥ
kramataḥ — gradually; gām — the surface of the land; padā ekena — by one step; dvitīyena — by the second step; divam — the whole of outer space; vibhoḥ — of the universal form; kham ca — the sky also; kāyena — by the expansion of His transcendental body; mahatā — by the universal form; tārtīyasya — as far as the third step is concerned; kutaḥ — where is; gatiḥ — to keep His step.
Vāmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step?
niṣṭhāṁ te narake manye
hy apradātuḥ pratiśrutam
pratiśrutasya yo ’nīśaḥ
niṣṭhām — perpetual residence; te — of you; narake — in hell; manye — I think; hi — indeed; apradātuḥ — of a person who cannot fulfill; pratiśrutam — what has been promised; pratiśrutasya — of the promise one has made; yaḥ anīśaḥ — one who is unable; pratipādayitum — to fulfill properly; bhavān — you are that person.
You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell.
na tad dānaṁ praśaṁsanti
yena vṛttir vipadyate
dānaṁ yajñas tapaḥ karma
loke vṛttimato yataḥ
na — not; tat — that; dānam — charity; praśaṁsanti — the saintly persons praise; yena — by which; vṛttiḥ — one’s livelihood; vipadyate — becomes endangered; dānam — charity; yajñaḥ — sacrifice; tapaḥ — austerity; karma — fruitive activities; loke — in this world; vṛttimataḥ — according to one’s means of livelihood; yataḥ — as it is so.
Learned scholars do not praise that charity which endangers one’s own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.]
dharmāya yaśase ’rthāya
kāmāya sva-janāya ca
pañcadhā vibhajan vittam
ihāmutra ca modate
dharmāya — for religion; yaśase — for one’s reputation; arthāya — for increasing one’s opulence; kāmāya — for increasing sense gratification; sva-janāya ca — and for maintaining one’s family members; pañcadhā — for these five different objectives; vibhajan — dividing; vittam — his accumulated wealth; iha — in this world; amutra — the next world; ca — and; modate — he enjoys.
Therefore one who is in full knowledge should divide his accumulated wealth in five parts — for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.
atrāpi bahvṛcair gītaṁ
śṛṇu me ’sura-sattama
satyam om iti yat proktaṁ
yan nety āhānṛtaṁ hi tat
atra api — in this regard also (in deciding what is truth and what is not truth); bahu-ṛcaiḥ — by the śruti-mantras known as Bahvṛca-śruti, which are evidence from the Vedas; gītam — what has been spoken; śṛṇu — just hear; me — from me; asura-sattama — O best of the asuras; satyam — the truth is; om iti — preceded by the word om; yat — that which; proktam — has been spoken; yat — that which is; na — not preceded by om; iti — thus; āha — it is said; anṛtam — untruth; hi — indeed; tat — that.
One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word om and untruthful if not.
satyaṁ puṣpa-phalaṁ vidyād
vṛkṣe ’jīvati tan na syād
anṛtaṁ mūlam ātmanaḥ
satyam — the factual truth; puṣpa-phalam — the flower and the fruit; vidyāt — one should understand; ātma-vṛkṣasya — of the tree of the body; gīyate — as described in the Vedas; vṛkṣe ajīvati — if the tree is not living; tat — that (puṣpa-phalam); na — not; syāt — is possible; anṛtam — untruth; mūlam — the root; ātmanaḥ — of the body.
The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree.
tad yathā vṛkṣa unmūlaḥ
śuṣyaty udvartate ’cirāt
evaṁ naṣṭānṛtaḥ sadya
ātmā śuṣyen na saṁśayaḥ
om iti satyaṁ nety anṛtaṁ tad etat-puṣpaṁ phalaṁ vāco yat satyaṁ saheśvaro yaśasvī kalyāṇa-kīrtir bhavitā; puṣpaṁ hi phalaṁ vācaḥ satyaṁ vadaty athaitan-mūlaṁ vāco yad anṛtaṁ yad yathā vṛkṣa āvirmūlaḥ śuṣyati, sa udvartata evam evānṛtaṁ vadann āvirmūlam ātmanāṁ karoti, sa śuṣyati sa udvartate, tasmād anṛtaṁ na vaded dayeta tv etena.
tat — therefore; yathā — as; vṛkṣaḥ — a tree; unmūlaḥ — being uprooted; śuṣyati — dries up; udvartate — falls down; acirāt — very soon; evam — in this way; naṣṭa — lost; anṛtaḥ — the temporary body; sadyaḥ — immediately; ātmā — the body; śuṣyet — dries up; na — not; saṁśayaḥ — any doubt.
When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn’t take care of the body, which is supposed to be untruth — in other words, if the untruth is uprooted — the body undoubtedly becomes dry.
parāg riktam apūrṇaṁ vā
akṣaraṁ yat tad om iti
yat kiñcid om iti brūyāt
tena ricyeta vai pumān
bhikṣave sarvam oṁ kurvan
nālaṁ kāmena cātmane
parāg vā etad riktam akṣaraṁ yad etad om iti tad yat kiñcid om iti āhātraivāsmai tad ricyate; sa yat sarvam oṁ kuryād ricyād ātmānaṁ sa kāmebhyo nālaṁ syāt.
parāk — that which separates; riktam — that which makes one free from attachment; apūrṇam — that which is insufficient; vā — either; akṣaram — this syllable; yat — that; tat — which; om — oṁkāra; iti — thus stated; yat — which; kiñcit — whatever; om — this word om; iti — thus; brūyāt — if you say; tena — by such an utterance; ricyeta — one becomes free; vai — indeed; pumān — a person; bhikṣave — unto a beggar; sarvam — everything; oṁ kurvan — giving charity by uttering the word om; na — not; alam — sufficiently; kāmena — for sense gratification; ca — also; ātmane — for self-realization.
The utterance of the word om signifies separation from one’s monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one’s desires. In other words, by using the word om one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.
athaitat pūrṇam abhyātmaṁ
yac ca nety anṛtaṁ vacaḥ
sarvaṁ nety anṛtaṁ brūyāt
sa duṣkīrtiḥ śvasan mṛtaḥ
atha — therefore; etat — that; pūrṇam — completely; abhyātmam — drawing the compassion of others by presenting oneself as always poverty-stricken; yat — that; ca — also; na — not; iti — thus; anṛtam — false; vacaḥ — words; sarvam — completely; na — not; iti — thus; anṛtam — falsity; brūyāt — who should say; saḥ — such a person; duṣkīrtiḥ — infamous; śvasan — while breathing or while alive; mṛtaḥ — is dead or should be killed.
Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed.
strīṣu narma-vivāhe ca
nānṛtaṁ syāj jugupsitam
strīṣu — to encourage a woman and bring her under control; narma-vivāhe — in joking or in a marriage ceremony; ca — also; vṛtti-arthe — for earning one’s livelihood, as in business; prāṇa-saṅkaṭe — or in time of danger; go-brāhmaṇa-arthe — for the sake of cow protection and brahminical culture; hiṁsāyām — for any person who is going to be killed because of enmity; na — not; anṛtam — falsity; syāt — becomes; jugupsitam — abominable.
In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one’s livelihood, when one’s life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy’s hand, falsity is never condemned.